Dissertations / Theses on the topic 'Hutu (African People) – Ethnic identity'

Thesis (M.S.)--George Mason University, 2008.
Vita: p. 77. Thesis director: Karina Korostelina. Submitted in partial fulfillment of the requirements for the degree of Master of Science in Conflict Analysis and Resolution. Title from PDF t.p. (viewed Aug. 27, 2008). Includes bibliographical references (p. 72-76). Also issued in print.

Core Self-Evaluations [CSE] are a person’s estimation of his/her own worth and ability (Judge & Scott 2009). This in turn, is related to Racial Evaluation which is a person’s internal evaluation of his/her racial identity (Diller, 2010). The Employment Equity Act (55 of 1998) makes provision for the employment of equity candidates who can acquire skills in a reasonable amount of time. This requires individuals to be able to learn and then achieve in outcomes-based assessment. Core Self-Evaluations and Racial Evaluation can have an impact on how individuals perceive themselves, and how they perform in education, training and development (Hanley & Noblit, 2009). This study explored the relationship between Core Self-Evaluation, Racial Evaluation, Learning and Outcomes-Based Assessment using an experimental design. The Core Self-Evaluation scores in this study (n=230) were consistent with levels found internationally (Broucek, 2005). There was positive Racial Evaluation, with a relationship existing between Racial Evaluation and Core Self-Evaluations. This means that part of a person’s identity as an individual is related to Racial Evaluation, with that Racial Evaluation being positive amongst young Zulu students at the University of Zululand. There was a statistically significant, but small correlation between Learning and Core Self- Evaluation and a relationship was also found between CSE and Outcomes-Based Assessment results. When Core Self-Evaluation is higher, Learning tends to be more likely. The same pattern does not hold for Outcomes-Based Assessment results. Among Zulu students, lower CSE is linked to improved Outcomes-Based Assessment results. Racial Evaluation has a small relationship with CSE. However, efforts to remedy apartheid may be directed towards socio-economic development and need not focus on boosting Racial Evaluation when it comes to young Zulu adults.

This dissertation investigates the role of media in the identity construction of minority language speakers in Botswana, with a focus on the Bakalanga. The study is informed by debates around the degree to which the media can be seen to play a central role in the way the Bakalanga define their own identity. As part of this, it considers how such individuals understand their own sense of identity to be located within processes of nation-building, and in particular in relation to the construction of a national identity. It focuses, more particularly, on the extent to which the absence of particular languages within media can be said to impact on such processes of identity formation. The study responds, at the same time, to the argument that people’s more general lived experiences and their broader social environment have a bearing on how they make sense of the media. As such, it can be seen to critique the assumption that the media necessarily play a central and defining role within processes of socialisation. In order to explore the significance of these debates for a study of the Bakalanga, the dissertation includes a contextual discussion of language policy in Botswana, the impact of colonial history on such policy and the implications that this has had for the linguistic identity of the media. It also reviews theoretical debates that help to make sense of the role that the media plays within the processes through which minority language speakers construct their own identity. Finally, it includes an empirical case study, consisting of qualitative interviews with individuals who identify themselves as Bakalanga. It is argued that, because of the absence of their own language from the media, the respondents do not describe the media as central to their own processes of identity formation. At the same time, the respondents recognise the importance of the media within society, and are preoccupied with their own marginalisation from the media. The study explores the way the respondents make sense of such marginalisation, as demonstrated by their attempts to seek alternative media platforms in which they can find recognition of their own language and social experience. The study thus reaffirms the significance of media in society – even for people who feel that they are not recognised within such media.

This thesis focuses on relationships of opportunity and constraint among farm workers in the Sundays River Valley (SRV), Eastern Cape Province. Relationships of 'constraint' include those experiences of displacement and forced removal and war, including forced removals by the apartheid state in 1960 and 1970. Relationships of 'opportunity' include the ways in which residents in the SRV have contested their experiences of upheaval and domination, and the formation of a regional sense of place and belonging/ investigate how farm workers actually draw elements of locality and identity from their experiences of upheaval, and how displacement bolsters feelings of belonging and place. Instead of viewing displacement as a once-off experience, this thesis investigates displacement in historical terms, as a long-term, 'serial' experience of human movement, which is continued in the present- specifically through the creation of the Greater Addo Elephant National Park. I concentrate on developing a spatialised and cultural notion of movemenUplacement. 'Place' is investigated as a term that refers to rather indeterminate feelings of nostalgia, memory and identity, which depend on a particular connection to territory (ie: 'space'). I emphasise that elements of place in the SRV are drawn from and expressed along dualistic lines, which juxtapose situations of opportunity and constraint. In this way, farm workers' sense of connection to farms and ancestral territory in the SRV depends on their experiences of stable residency and work on farms, as well as their memories of removal from land in the area. I emphasise that those elements of conservatism (expressed as 'tradition' and Redness) among Xhosa-speaking farm workers are indications of a certain hybridity of identity in the region, which depend on differentiation from other groups (such as so-called 'coloured' farm workers and 'white' farmers), as well as associations between these groups. This thesis lays emphasis upon those less visible and definable 'identities' in the Eastern Cape Province, specifically by shifting focus away from the exhomeland states of the Ciskei and Transkei, to more marginal expressions of identity and change (among farm workers) in the Province. I point out that labourers cannot solely be defined by their positions as farm workers, but by their place and sense of cultural belonging in the area. In this sense, I use the idea of work as a loaded concept that can comment on a range of cultural attitudes towards belonging and place, and which is firmly embedded in the private lives of labourers - beyond their simple socio-economic conditions of farm work. I use Bourdieu's conception of habitus and doxa to define work as a set of dispositions that have been historicised and internalised by workers to such an extent, that relationships of domination are sometimes inadvertently obscured through their apparent 'naturalness'. Moreover, I point out that work can be related to ritualised action in the SRV through the use of performance and practice-based anthropological theory. Both work and ritual are symbolic actions, and are sites of struggle within which workers express themselves dualistically. Rituals, specifically, are dramatic events that combine disharmonious and harmonious social processes - juxtaposing the powerlessness of workers (on farms), and the deep sense of belonging and place in the SRV. I argue that the deep historical connections in the SRV have largely been ignored by conservationists in the drive to establish new protected zones (such as the Greater Addo Elephant National Park), and that a new model of shared conservation management is needed for this Park.

Thesis (MA (Political Science))--University of Stellenbosch, 2008.
This thesis contributes to existing literature on violent and peaceful societies generally, and more specifically contributes to debates on gender egalitarian societies within the fields of Peace, Gender and Indigenous Studies, by focusing on the KhoeSan, and KhoeSan women especially. This research project focused on two critically intersectional components: (1) reconstructing knowledge in general and reclaiming indigenous knowledge, from an African feminist perspective; and (2) analysing and reclaiming peaceful societies and the notion of nonviolence as a norm. Inextricably tied to these primary research questions, is the issue of gender, and gender egalitarianism, especially as it relates to women. An interdisciplinary, intersectional approach was used, combining the analytical lenses of the fields of Political Science (Peace Studies), Anthropology and Gender Studies, with some attention to cultures and spiritualities. The participatory methods employed include focus group discussions and unstructured interviews with KhoeSan community leaders, especially women elders. Concrete skills exchange with, and support for, the participating communities was consciously facilitated. Scholarship on, as well as practices of, the Khoesan evince normative nonviolence, as well as gender egalitarianism. These ancient norms and practices are still evident in modern KhoeSan oral history and practice. This thesis sets the following precedents, particularly through the standpoint of a female KhoeSan scholar: (a) contributing to the research on peaceful societies by offering an analysis of the KhoeSan’s nonviolence as a norm; (b) and extending scholarship on gender egalitarian societies to the KhoeSan. Further research in these intersecting areas would be invaluable, especially of peacefulness, social egalitarianism and collective leadership, as well as gender egalitarianism, among the KhoeSan. Broadening research to encompass Southern Africa as a region would significantly aid documentation.

Cette thèse traite d’une série de dynamiques identitaires qui marquent le pays Hausa nigérien contemporain. Elle est fondée sur trois missions d’enquêtes ethnographiques, conduites au Niger entre janvier 2006 et décembre 2008. La prise en compte de l’extrême mobilité des populations au Niger a également conduit à effectuer un travail de terrain auprès de la communauté nigérienne implantée en Belgique.

Notre approche est une ethnographie attentive aux dynamiques de matérialisation des identités, aux pratiques et aux objets par lesquels les personnes et les communautés qui se revendiquent « hausa » rendent effective une telle affirmation.

Il s’agit également d’interroger, dans leur rapport aux dynamiques de l’identité, les flux migratoires, commerciaux et médiatiques qui traversent les espaces urbains et ruraux du Sahel nigérien.

Notre recherche vise à saisir la dynamique d’hausaisation (expansion de la langue hausa et des pratiques perçues comme hausa) qui marque les paysages identitaires du Niger. Cette dynamique est analysée au travers des stratégies de reconversion identitaire de migrants touaregs, le plus souvent de basse classe, implantés dans les villes de Sud. Elle est également illustrée par le peuplement de l’un des quartiers périphériques de Niamey. Cet espace présente, en effet, la caractéristique d’être pris dans une dynamique d’hausaisation qui soit à la fois bien avancée et relativement récente.

Enfin, ces dynamiques sont analysées par le prisme du « réveil islamique » qui, depuis la fin des années 1970, marque le pays Hausa. Il s’agit notamment de montrer comment ce réveil islamique est fonction de la place occupée par le kasar hausa au sein des géographies globales de l’islam contemporain.

Doctorat en Sciences politiques et sociales
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A tese busca averiguar a visibilidade da Educação das Relações Étnico-Raciais na implantação da legislação concernente, em universidades de caráter comunitário no sul do Brasil, sendo uma do Vale do Rio Ivaí, no Paraná, uma do Vale do Rio Itajaí, em Santa Catarina e uma do Vale do Rio dos Sinos, no Rio Grande do Sul. Na pesquisa realizada, mediante análise de documentos oficiais, de atividades acadêmicas e de falas de entrevistados, nas três instituições, ao mesmo tempo em que se constataram alguns importantes indícios da visibilidade da temática e da inclusão dos afrodescendentes, deparou-se também com a real realidade da relação entre brancos e negros, em cada um dos três contextos, expressa em resistências à inclusão desta temática e de seus sujeitos, que se misturam com os avanços havidos. Estas resistências são disseminadas e focadas, com maior ou menor intensidade, e dizem respeito a cada contexto. Trabalhando questões relativas à exclusão/inclusão, à identidade, à visibilidade/invisibilidade, ao controle por reações e olhares, e às oportunidades, o estudo ajuda a constatar (ou desvendar): 1) dificuldades muito específicas vividas pela população afrodescendente, sobretudo, envolvendo processos sutis que excluem ou retardam a participação desta população nas decisões sociais, educacionais, inclusive nas decisões concernentes à sua própria identidade; 2) a percepção repetida de que afrodescendentes organizam trabalhos, criam possibilidades e condições, apresentam metodologias e projetos, mas, no final, a branquitude ou a branquidade acaba se apoderando e assumindo o protagonismo, com ou sem a participação desses; 3) o papel importante exercido pelas pastorais da Igreja Católica, nos três contextos, com destaque também ao forte papel exercido pelo diálogo inter-religioso em uma das instituições. A pesquisa, também, ajuda a verificar 1) a existência de processos históricos muito diferentes, comparando os três contextos, do movimento negro e, consequentemente, das relações étnico-raciais, assim como sua repercussão na maior ou menor sintonia das instituições pesquisadas com a temática em pauta; 2) a existência diferenciada de dinâmicas institucionais internas a cada uma das instituições, considerando a sua história institucional e as decisões oficiais recentes no que concerne às iniciativas em prol da institucionalização da Educação das Relações Étnico- Raciais. A constatação geral é de que existe um bom início de esforço pela inclusão e emancipação, mas há muito a fazer, pois prevalecem resistências e silêncios que às vezes se expressam em reações carregadas de sutileza e frieza. O estudo tem como referência na sua construção teórica aportes de Kwame Anthony Appiah, Florestan Fernandes, Alberto Melucci, Vron Ware, Maria Aparecida Bento, Kabenguele Munanga, Paulo Freire, Petronilha Beatriz Gonçalves da Silva e Silva, Nilma Lino Gomes, Frantz Fanon e outros. Dele resulta, de forma renovada, a partir das três instituições e seus contextos, a convicção de que a inclusão dos afrodescendentes é uma questão de ética e moral no que diz respeito a direitos sociais e de identidade étnico-racial, frente a uma dívida histórica da sociedade brasileira, quese deixou embalar em seu berço esplêndido de branquidade.
This dissertation seeks to determine the visibility of the Education of Racial-Ethnic Relations in the implementation of the concerning legislation in southern Brazil community colleges, being one from Vale do Rio Ivaí, in the State of Paraná, another from Vale do Rio Itajaí, in the State of Santa Catarina, and another one from Vale do Rio dos Sinos, in the State of Rio Grande do Sul. In the research conducted by analysis of official documents, academic activities and interviewees speeches in the three institutions, while some important clues of visibility of the issue and of the inclusion of African descent people were found, one faces also the real reality of the relationship between blacks and whites in each of the three contexts, expressed as resistance to the inclusion of this subject and its subject, mixed with advances that has taken place. These resistances are widespread and focused, with more or less intensity, are related to each context. Taking into consideration subjects related to exclusion/inclusion, identity, visibility/invisibility, control by reactions and perceptions, and the opportunities, this paper helps to find or unveil 1) very specific difficulties experienced by people of African descent, especially involving subtle processes that exclude or hinder the participation of these people in social, educational decisions, including in the ones concerning their own identity; 2) the repeated perception that African descent people organize work, create opportunities and conditions, provide methodologies and projects, but in the end the whiteness end up taking hold and taking the leading role, with or without their participation; 3) the important role played by the Catholic Churchs pastoral organizations, in the three contexts, highlighting also the strong role played by inter-religious dialog institutions. The research also helps determine 1) the existence of very different historical processes, comparing the three contexts, of the black movement and, consequently, of ethnic-racial relations, as well as its impact with more or less consistency of the institutions researched in the issue in question, 2) the differentiated existence of internal institutional dynamics to each college, considering its institutional history and its official recent decisions regarding the initiatives for the institutionalization of the Education of Racial-Ethnic Relations. The general finding is that there is a good start to struggle for inclusion and empowerment, but there is much to do, because it is prevailing resistance and silences that sometimes manifest themselves in reactions loaded with finesse and coolness. The study is referred in its theoretical construction inputs by Kwame Anthony Appiah, Florestan Fernandes, Alberto Melucci, Vron Ware, Maria Aparecida Bento, Kabenguele Munanga, Paulo Freire, Petronilha Beatriz Gonçalves da Silva e Silva, Nilma Lino Gomes, Frantz Fanon and others. It results, from the three institutions and their contexts, the belief that the inclusion of African descent people is a matter of ethics and morality with regard to social rights and ethno-racial identity, compared to a historical debt of the Brazilian society, which left his pack in splendid cradle of whiteness.

This study aimed to highlight factors used by the Belgian authorities to divide Rwandans during the Colonial Reform Process between 1926 and 1931. More specially, it is aimed at identifying how they mobilised Hutu, Tutsi and Twa social classes and transformed the ethnic identities. To achieve this goal, unstructured interviews and a questionnaire were used. In addition, several data analyses were also used to measure and decipher the attitudes of both the interview and survey's respondents. The results indicated the conflict started when the Belgian colonisers implemented indirect rules that highlighted a selected elite from the Tutsi Tribe. This group benefited from social and economic advantages which totally excluded the Hutu and Twa tribes. With the reform, the previous traditional structure was destroyed, and with the new administration only Tutsi chiefs remained whereas Hutu and Twa chiefs were rendered obsolete. Tutsi were seen as born chiefs. On the contrary, they judged the Hutu good for manual work and exploited them as a labour force. For a deep acceptance of this new order, colonisers reinforced ethnic policies with ideological assumptions which defined Tutsi as the superior race. In this regard, several ethnologists and anthropologists attempted to prove the Hamitic origin of the Tutsi, allowing Belgians to use the "Hamitic Myth", which assumed that the Tutsi was the only group able to understand development and to command at the request of the colonial state. In addition, Belgians decided to issue identity cards which clearly stated the bearer's tribal origin. This undoubtedly influenced people to develop ethnic feelings and disposed the most fiercely rival groups (Hutu and Tutsi) to ethnic competition that led to outbreaks of violence in 1959 when Belgians shifted their allegiance from Tutsi to Hutu as the fomer was asking for independence. The scarcity of environmental resources increased the desire to monopolise control of the country as this was continually perceived as only means of access to resources. This led Rwandan politicians to use ethnicity as a way to secure power. Consequently, a culture of ethnic violence became entrenched. This culminated in genocide from April to July 1994.
Thesis (M.Com.)-University of KwaZulu-Natal, Durban, 2004.

The advent of democracy in South Africa in 1994 coincided with International Legislation where the International Labour Organisation ILO Convention 1969 – Indigenous & Tribal Peoples Convention, 1989 was prominent in their ‘rights to roots’ campaign, closely followed by the 1994 United Nations Draft - Universal Declaration on the Rights of Indigenous Peoples. These international debates filtered through to local communities in South Africa, who was still in the infant stages of democracy. The newly installed government glanced off ethnic loyalty in favour of the spirit of nationalism as the building blocks to unity in the new State. Under leadership of the African National Congress (ANC), resurgent voices of Khoisan revivalist groups appeared to reassert an identity linked to particularity. This was done in the wake of a colonial and apartheid past, where these institutions destabilised identities hence the formation and mobilization of new political structures amongst neo-Khoisan Revivalist groups. Many of these neo-Khoisan groups are spearheaded by self-appointed leaders to mobilize support on the basis of ethnic loyalty to foster notions of ‘belonging’ to an ethnic society and the scramble for resources. This thesis looked at the contemporary view of those who are in the process of identity reclamation. It has done so by using the Korana Royal House as a vignette to look at the broader Khoisan movement. The thesis looked at the evolution of naming rules and customs and how these interrelate in different contexts and the international discourse about concepts like indigenous and traditional groups.

Burundi became a German protectorate in August 1884. Prior to the establishment of a protectorate, the territory was ruled by Mwamis (kings) who exercised a kind of quasi-divine system of administration. Conflictual relations were quickly dealt with within this complex structure. During the German and later Belgian colonial administrations, these political structures were redefined and a social class structure based on wealth was created. Forced class division became entrenched in the social fabric of Burundian society and the hierarchical system became even more prominent at independence in July 1962. Successive post-colonial regimes have failed to bridge the social gap. The International Community, through initiatives by the United Nations, the Africa Union, Jimmy Carter, Julius Nyerere and Nelson Mandela have attempted to resolve the political impasse. The dissertation is an attempt to reconstruct the causes of the various crises since 1962 and to reassess whether the various facilitators has succeeded in their tasks.
History
M.A.

This thesis explores how language, identity and ethnicity are intertwined in the post-apartheid South African state by focusing on one particular language group, i.e. the isiZulu-speaking community of the Umlazi township. Drawing from general theoretical foundations in the field and sociohistorical considerations, the study explores empirically the significance and saliency of isiZulu in the life experience and identity negotiations of Umlazi residents. By juxtaposing the role and functions ofisiZulu with the economically hegemonic role of the English language, the social and cultural vitality of isiZulu is exposed. Using a triangulated approach, which combines quantitative and qualitative empirical methods, the study discusses subjective individual meanings and the involved emic categories, which guide the participants' understanding of who they are in relation to languages in the post-apartheid state. The study discusses how a sociolinguistic dichotomy between culturally and socially grounded identification processes and pragmatic and economically motivated ones manifests itself. The study reveals, inter alia, how language, i.e. isiZulu, is not only regarded as a cultural resource, but as a tool of identification that transcends the boundaries of race, class, religion and politics in a modern day township community. Furthermore, isiZuluspeakers' identities and ethnicities are first and foremost language-embedded, hence they are linguistically salient. It is argued that languages, i.e. isiZulu and English, are powerful devices that create boundaries, which consequently also divide the community. Finally, the researcher explores the implications of this study in the wider context of South Africa's sociolinguistic reality, and suggests that the promotion and development ofisiZulu is indeed a worthwhile undertaking in the democratic state.
Lolucwaningo olusekelwe ngezizathu ezitholakele ngendlela enzulu lubhekene nokuthola ukuthi ulwimu, ubunjalo bomuntu, kanye nobuzwe bakhe, kuvela kanjani njengengxenye yezinto eziwumphumela wobunjalo bezwe lase Mzansi Afrika emva kobandlululo. Lukwenza lokhu ngokuthi lugxile ohlobeni oluthile Iwabantu emphakathini okhuluma isiZulu wase Lokishini laseMlazi. Ngokucaphuna ezisekelweni zezinzululwazi ezithile emkhakheni wezifundo zocwaningo ngemphakathi nemilando yazo, lolucwaningo luhlola indlela oluballuleke ngayo ulwimi IwesiZulu ezimpilweni zabantu baseLokishini laseMlazi, nasezehlakalweni ezimpilweni zabo emizameni yokwakheka kobunjalo babo. Uma sibheka indawo nemisebenzi edlalwa ulimi IwesiZulu kolunye uhlangothi, kanye namandla olwimi IweSingisi kwezomnotho ngakolunye uhlangothi, kuyabonakala ukuthi amandla nokubaluleka kolwimi IwesiZulu emasikweni emiPhakathini alusebenzisayo kubekeka esimweni esingagwinyisi mathe impela. Ngokusebenzisa uhlobo locwaningo olubheka elukucwaningayo ngezingxenyeni ezintathu, bese luxuba nendlela yokucwaninga esebenzisa amanani abantu nezimpendulo eziphuma kubo qobo, lolucwaningo luhlaziya izindlela abantu abasebenzisa imibono yabo ekwakhekeni kobunjalo babo obuxubene nezinga lomnotho abakulo ngalesosikhathi, konke okugcina sekuholele abantu abayingxenye y a lolucwaningo bazibone ngendlela ethile engumphumela wokuthi baphuma ezweni ekade linobandluluo iminyaka eminingi. Lolucwaningo luhlola ukuthi ukungqubuzana phakathi kolwimi losiko olwakha ubunjalo babantu olukhulunywa emphakathi, kolunye uhlangothi, nezinto eziphathekayo ezihlangene nezomnotho, ngakolunye uhlangothi, kuziveza kanjani. Lolucwaningo luyaveza, phakathi kwezinye izinto, ukuthi ulwimi, lapha sikhuluma ngesiZulu, alubhekwa kuphela njengento esebenzela isiko, kodwa njengethuluzi elisebenza ekwakhekeni kobunjalo bomuntu okudlulela ngale kwemingcele yobuhlanga, yezinga lomnotho umuntu nomuntu akulo, inkolo umuntu akuyo, kanye nezepolitiki emphakathini wasemalokishini wanamuhla. Okudlulele, ubunjalo balabo abakhuluma ulwimi IwesiZulu nobuzwe babo ahlukene nakancane nolwimi Iwabo. Indlela ulwimi Iwabo olusebenza ngayo ichaza bona ukuthi bangobani. Lolucwaningo luthola nokuthi kukhona abagcizelelayo ukuthi izilimi isiZulu neSingisi ayizindlela ezinamandla ezakha imingcele egcina isihlukanise umphakathi waselokishini laseMlazi. Okokugcina, umcwaningi kulolucwaningo uhlola imiphumela yalokhu emiphakathini nasezilimini eniNingizimu Afrika iyonkana, bese ebeka imibono ethi ukuthuthukiswa nokuvuselelwa kolwimi IwesiZulu empeleni izinto ezidingekayo nezibalulekile ezweni lentando yeningi.
Thesis (Ph.D.)-University of KwaZulu-Natal, 2006.

This research project examines the relevance of Kenneth Arrow's (1951) Impossibility Theorem as a criterion for assessing post-modern critical approaches to development media theories (Servaes, 200 I; Melkote and Steeves, 2000). Comparing two distinct indigenous minorities' experiences with struggles for cultural autonomy, those of Norway's Sami and Botswana's Basarwa, it was found that the media discourses used by NGOs frequently exploit a narrative that validly permits development to be treated as a species of social welfare implementation. Applying Arrow's (1951) conditions for the democratic summation of diverse preferences, and treating cultural, political, and civil society groups as 'voters', it was found that indigenous minority concerns may be best accommodated by linking them to broader issues that exploit historical ties between peoples, with a special emphasis on episodes that have led to coordination in achieving independent ends. Popular memories of such coordination appear to moderate relations between minorities and their national cohabitants, reducing the need for radicalization of indigenous issues and smoothing the path to autonomy.
Thesis (M.A.)-University of KwaZulu-Natal, 2005.

This study investigates the role of initiation schools in the identity formation of Southern Ndebele adolescent boys. The subsequent influence of initiation schools on scholastic achievement was also researched. A qualitative research method was used to give a scientific support to the findings made in literature. Interviewing and interview schedules were employed as data-collecting techniques. Interviews were conducted with 10 initiates from the Ndzundza and the Manala initiation schools. The positive outcomes of this research can, however, not be generalised, but rather indicate possible tendencies that initiation schools play a significant role in the identity formation of Southern Ndebele adolescent boys.
Psychology of Education
M. Ed. (Psychology of Education)

Thesis (Ed. D.)--University of Massachusetts at Amherst, 1992.
eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 356-360).

This dissertation explores the sociolinguistic dynamics and challenges facing African learners in some multiracial schools in KwaZulu-Natal in terms of their linguistic and cultural identities. It seeks to investigate the impact of schooling in multiracial schools on the identities of young Zulu speakers living in Sundumbili Township in Northern KwaZulu-Natal. Three formerly HOD schools in Stanger were identified as research sites, and 100 Grade 11 learners selected as respondents. Data was collected by a multi-method approach, through a written questionnaire, and through interviews with a sub-group of the respondents. Data analysis involved both qualitative and quantitative processes. The findings indicate that the learners investigated have responded to the challenges posed by their schooling in a multiracial environment by developing into bilingual speakers who are aware of the need to select their language according to the communicative needs of their context. They seem well able to shift from school to the township and vice versa. However it is clear that some are no longer fully proficient in isiZulu. At the same time, these learners still identify themselves as amaZulu, primarily on the basis of participating in Zulu cultural activities. The role of language in constituting Zulu identity appears to be receding: many respondents feel that speaking isiZulu is no longer essential to being amaZulu. These attitudes raise some concerns about the long-term maintenance of isiZulu. The thesis concludes with some recommendations aimed at enhancing the continued use of isiZulu. The Department of Education must ensure that all schools promote an additive form of bilingualism which will enable a child to develop in his/her mother tongue while getting exposure to an additional language. Furthermore economic value must be given to these African languages to enable learners to find meaning in studying and using them. Multiracial schools should celebrate diversity in both linguistic and cultural terms, and parents should come to accept the important roles that they need to play in this regard.
Thesis (M.A.)-University of KwaZulu-Natal, 2005.

Vast advances in technology have presented a platform for mediated forms to reach places where it was never before thought possible. Once remote communities can now be more easily accessed and in turn have easier access to modern ways of life. In light of this, Bushmen communities have been forced, due to a number of factors, to transform or adapt many their everyday cultural practices - one of which is tracking. Two Bushman post-hunter communities, the ≠Khomani from Witdraai in the Northern Cape of South Africa and the !Xoo who reside in Ngwatle in Southern Botswana, are the focus of a comparative analysis which assesses how the two communities use tracking, how they represent tracking and how they construct their identity through these representations. Louis Liebenberg’s extensive literature on the subject of tracking compounded with his groundbreaking research on CyberTracking provides an invaluable resource. It offers a contrasting scientific vantage point in comparison to J. Edward Chamberlin’s (2004) holistic anthropological approach to aboriginal cultures. Work central to demystifying the data includes debates within globalisation theory (Anthony Giddens 1990; David Held and Anthony McGrew 2000; Terhi Rantanen 2005), the homogenisation and heterogenisation of culture and Stuart Hall’s theory of essentialist and non-essentialist identity (1996). The data was obtained through research field trips to the areas in 2005 and 2007 respectively, and informs part of a larger project, Rethinking Indigeneity, headed by Professor Keyan G. Tomaselli. The subject communities contrast one another not only in how they represent themselves, but also how and why they practice tracking. The !Xoo, in comparison to the ≠Khomani, are less exposed to global media and as a result are considerably less aware of expectations attached to their ethnicity. This correlation provides an interesting link between cultural practices, remote communities and global media infiltration. It becomes apparent that culture is in a constant state of flux which is further emphasised through idiosyncratic cultural practices; in this case tracking.
Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2010.

Text in English
This study is a reflection on the culture and social life of Nguni women. The research is the interpretation and representation of how the Nguni culture and social values emerge as source of identity not a simple act of conformity. The manifestation of cultural values is presented through a body of artworks. The artworks seek to expose the complex nature of deep social bonds. These bonds are responsible for the creation of the ultimate value of aesthetic experience within a social and ethical context. The analysis addresses the significance and symbolic nature of traditional wedding rituals in relation to conformity and social identity. Various concepts and themes are discussed to ascertain how participating in these social and cultural performances helps individuals to pursue their own understanding and meaning of their experience within their lived environment. The main question this study addresses is how women make sense of their experience as mothers, wives, members of society and individuals. It is the study of cultural and social phenomena; their nature and meanings, and the focus is on the interpretation of the phenomena in terms of their individual experiences and how they relate lived experience to their identities. This is done by acknowledging the essence of meaningful nature of experiences that lead participating individuals into conformity and submission. Sculptural installation and performance are used to describe concepts in the production of visual presentation of this research. The visual installation in this research provides the symbolic meaning of nature of aesthetic experience which influences individual to connect with the society and thus creating impression of conformity. The reflection on cultural and social experience highlights the dilemma of containing conformity to an act of coercion while leaving the issue of human perception and understanding of value in relation to the experience of the body unattended. A phenomenological approach to this study has helped to address art installation as a stylistic phenomenon that is created and experienced visually in order to represents a relationship between artist and society.
Art History, Visual Arts and Musicology
M.A. (Visual Arts)

his dissertation examines representations of the Zulu in a variety of discourses. It also examines the role of black nationalisms in the construction of Zuluist discourse. The production of images of the Zulu began with the first Anglo-Zulu encounter in the nineteenth century. In 1879, the Anglo-Zulu War set a trend for image-making which was developed further in the twentieth century. The appearance of The Washing of the Spears and Zulu, initiated a chapter in the study of the Zulu which gave rise to publications that created startling mages of the Zulu. Despite the publication of the James Stuart Archive, as well as serious studies of the Zulu, authors continued to use the same popular interpretations of the Zulu. During the early twentieth century, the 'native question' dominated South African politics, while in the 1990s, political protest, conceptualised as aggressive marches by 'warriors' and tourism have been the major representations.
History
M.A. (History)

Text in Afrikaans with abstracts in Afrikaans and English
In hierdie proefskrif word die agtergrond van die pre-koloniale stand van die destydse Kaapkolonie geskets en die historiese ontstaan van een gemeenskap word as tersaaklike voorbeeld behandel. Die verhouding wat met verloop van tyd tussen hierdie gemeenskap en die indringende koloniste ontwikkel het, is grotendeels gebaseer op persepsies en houdinge wat reeds sedert die 17e, 18e en veral die 19e eeu weens die ontmoeting tussen die uiteenlopende bevolkingsgroepe ontstaan het. Die verhoudinge wat inherent as gevolg van hierdie koloniale inmenging vertroebel is, was die oorsaak dat sekere inheemse bevolkingsgroepe radikale verandering ondergaan het. Die inheemse bevolking se rol het al hoe meer ondergeskik geword en die landskap het vir goed verander. Waar die inheemse bevolkingsgroepe se grondgebied van hulle ontneem is, moes hulle hul oorlewingstrategieë drasties verander. Die sogenaamde bruinmense, wat ontstaan het uit die ondertrou van die koloniale inkommers met die plaaslike bevolking en ingevoerde slawe, is gou tot die rol van arbeiders gereduseer en hul status het bly verlaag soos die tyd verbygegaan het. Aangesien min van hulle grondbesitters kon wees, wys hierdie proefskrif dat daar wel uitsonderings was. Daar is ’n gemeenskap wat die eienaars van erfgrond aan die Gouritzrivier is en dit steeds na 155 jaar besit. Hierdie gemeenskap is Buisplaas. ‘n Blanke voorvader, Frederick du Buis het aan sy twee seuns wat van gemengde bloed was, Simson en Saul ’n stuk grond langs die Gouritzrivier in die suidooste van die Wes-Kaap nagelaat. Op hierdie 94 hektaar het ’n Buis-gemeenskap ontstaan wat deur al die jare van politieke veranderinge in Suid-Afrika bly voortbestaan en gegroei het. Die onsimpatieke geografie en klimaat van Buisplaas het sy beperkings ingehou en tog het hierdie gemeenskap oorleef en die skamele voordele soos die nabyheid van die rivier en die aalwyne tot hulle voordeel gebruik. Al het die ekonomiese realiteit die meeste van die inwoners genoop om elders te gaan vir verdere opleiding en werksgeleenthede het die Buis-afstammelinge dikwels na hul aftrede uit hul beroepe teruggekeer na hul heimat. Ontwikkeling en die daaropvolgende verbetering van hul omstandighede het eers 127 jaar na die oordrag van Buisplaas aan Simson en Saul Buis begin en ’n groot verbetering in hul lewensomstandighede gemaak. Die rol van die Buisplaas Bewonersvereniging wat in 1986 gestig is en die belangrike proses van ontwikkeling wat deur hierdie vereniging begin is, vorm ’n kernaspek van die studie. Oor die jare het die twee kerke, die Lutherse en Anglikaanse kerke ’n deurslaggewende invloed op die inwoners gehad en veral omdat die Lutherse kerk ook verantwoordelik was dat daar ’n laerskool op Buisplaas opgerig is. Die navorsingsproses het die toepassing van ’n multi-dissiplinêre benadering behels, maar is daar hoofsaaklik van historiese metodologie gebruik gemaak. Die aktiewe bydrae van verskeie inwoners en oud-inwoners van Buisplaas het die gebruik van ander primêre en sekondêre bronne aangevul. Die fokus van die studie was derhalwe op die Buisplaas-gemeenskap wat vir so lank reeds bruin grondeienaars is, te midde van die problematiek van grondeienaarskap in Suid-Afrika. Alhoewel die konkrete realiteite van hierdie gemeenskap behandel word, gaan dit meer oor die ontasbare emosionele verbintenis van die mense met hulle plek, hulle eiendom. Dit gaan oor ‘n landskap wat uit kulturele tradisies en herinneringe bestaan. Dit kry die mistiek deur die krag van onthou, deur die nooit-vergeet-nie van mense se plekbewussyn. Plek word die verlenging van die self want plek is dan ook ‘n oord van tussenmenslike verbondenheid. Dit maak dit nie ‘n volmaakte plek nie maar ten minste ‘n plek waar mense van mekaar geweet het en steeds weet. Die veranderende ekonomiese en politieke streeksdinamika het ‘n invloed op die betekenis wat die inwoners aan hulle plek heg. Die fisiese en ruimtelike omgewing beïnvloed ook die interaksie en verhoudings van hierdie mense.
This thesis describes the background of the pre-colonial situation in the Cape Colony of the time. It uses the historical origin and development of one specific community as an example. The relationship which developed between this community and the intrusive colonialists is based to a large extent on perceptions and attitudes which were observed in the seventeenth and eighteenth but especially during the nineteenth century between the diverse population groups. The interference of the colonialists caused great harm to these relationships and consequently some of the indigenous population groups underwent radical changes. The indigenous population’s role in the area became more and more submersed and the landscape changed forever. As the territories of the indigenous groups were taken from them, they had to change their survival strategies drastically. The group which in former times was called ‘coloured’ because of inter marriages between the colonialists and the local population or the imported slaves, was soon reduced to labourers and their status diminished as time went by. In spite of very few being able to remain as landowners this thesis shows that there were exceptions. There is a community which inherited land next to the Gouritz River and after 155 years they are still the rightful owners. This community is known as Buisplaas. A white ancestor, Frederick du Buis left his two sons, Simson and Saul who were of mixed blood, 94 hectares of land next to the Gouritz River, in the south eastern part of the Western Cape. This is where the Buis community came into being and through the many years of political change in South Africa they continued to remain and develop there. The harsh geography and climate of Buisplaas had its limitations and yet the community survived. They used the meagre possibilities of the area like their proximity to the Gouritz River and the aloes growing there to their benefit. Although the economic realities forced many of the inhabitants to move elsewhere to further their studies or to find work opportunities, the Buisplaas descendants often returned to their community after retirement. It was only 127 years after Simson and Saul Buis inherited Buisplaas that development and consequently improvement started happening on a bigger scale. It changed their quality of life immensely. In 1986 the Residents’ Association of Buisplaas was formed and its role in the development of the community forms the major part of this study. Over the years both the Lutheran and the Anglican churches had a very strong influence on the inhabitants, especially since the Lutheran church was responsible for the establishment of a primary school at Buisplaas. The research entailed a multi-faceted approach, but mostly historical methodology was used. The active participation of different members of the Buisplaas community as well as some of the former inhabitants and neighbours in this thesis, supplemented the use of various other sources. The focus of the study was on the Buisplaas community who had been land owners as so-called ‘coloured’ people long before the issues and problems of owning land in South Africa were addressed. Although the basic realities of survival of this community will be addressed, the main focus is on the emotional bonds of the people with their place, with their property. It deals with their memories and with the cultural traditions that form the backbone of the area. This study has a charm which is revealed because of the memories of the people and the omnipresent consciousness of the ownership of their special place. Place becomes an extension of the self because place and space are also where human ties exist. It doesn’t make the place perfect but it remains a place where the people have always been aware of one another. The changing political and economic dynamics of the area have an influence on the importance and meaning of this place for its inhabitants. The physical and spatial environment and its spiritual importance also influence the interaction and relationships between these people.
History
D. Litt. et Phil. (Geskiedenis)

In recent years there has been an increasing interest in the study of African popular arts and performance genres. In this study, I will focus on isicathamiya, a South African musical performance genre, and in particular the attempt of its practitioners to create new identities and a new sense of self through their own interpretation of the genre. This study will concentrate on the 'isicathamiya youth' in the semi-rural community of Emkhambathini (located about 30 kilometres east of Pietermaritzburg) and their strategies of self-definition in the New South Africa. Isicathamiya has strong roots in migrant labour and this has been the main focal point around which many researchers have concentrated. However, recent years have seen a movement of isicathamiya concentrated within rural and semi-rural communities such as Emkhambathini. The performers in these areas have a unique interpretation of the genre and use it to communicate their thoughts and identities to a diverse audience made up of young and old. In this study I will be looking at the 'isicathamiya youth' within three broad categories, the re-invention of tradition, the re-interpretation of the genre, and issues of masculinities. Each of these categories accounts for the three chapters within this study and serves to give a broad yet in-depth study of the 'new wave' of isicathamiya performers. The first chapter, entitled 'Traditional Re-invention', will deal with issues relating to the project of traditional 'redefinition' which the 'isicathamiya youth' are pursuing in Emkhambathini. I will show that tradition is not a stagnant concept, but is in fact ever-changing over time and place, a concept that does not carry one definition over an entire community. Through various song texts and frames of analysis I will attempt fto show how tradition is being used to further the construction of positive identities within Emkhambathini and give youth a place in Zulu tradition and in a multi-layered modernity. The second chapter will deal with how the 'isicathamiya youth' raise and stretch the boundaries of the genre in relation to a number of concepts. These concepts include topics of performance, women and popular memory and serve to give a broader view as to what the 'isicathamiya youth' are trying to achieve, namely a new positive self identity that seeks to empower the youth in the New South Africa. The last chapter will look at issues of masculinity and how the youth use different strategies to regain the masculine identities of their fathers and grandfathers and maintain patriarchal authority. Issues looked at within this chapter will include men's role within society and their perceptions of women.
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

Text in German, summaries in English and German
This dissertation is a missiological research on reports of first and second generation missionaries from the Hermannsburg mission society in Germany. The missionaries worked for their lifetime among the Batswana. An important point in the first chapter is the attempt to clarify the theological foundation for the understandung of inculturation, from which my conception later arose. The second chapter deals with the founders of the Hermannsburg missionary society and describes the spiritual background of the missionaries. The following three chapters cover the work of the missionaries, in each case father and son at Dinokana, Bethanie and Phokeng chronologically from 1857 - 1940. Special attention is given to their socio-cultural expierences and traditional-religious knowledge. The last chapter evaluates the work of the missionaries and takes into account the present missiological debate on mission. Here again it becomes clear what I mean by Inculturation.
Die vorliegende Arbeit ist eine missionsgeschichtliche und -theologische Untersuchung uber die ersten beiden Generationen Hermannsburger Missionare unter den Batswana in Transvaal. Im ersten Kapitel stelle ich verschiedene Konzepte zum Verstandnis von lnkulturation vor, aus denen ich Anstosse fur meine eigene Konzeption gewonnen habe. Das zweite Kapitel beschreibt die spirituelle Herkunft der Missionare und ihre theologische Pragung. In den folgenden drei Kapiteln untersuche ich die Arbeit der Missionare, jeweils Vater und Sohn, auf ihren Stationen Dinokana, Bethanie und Phokeng von 1857 - 1940 in chronologischer Reihenfolge. Ein besonderer Schwerpunkt liegt dabei auf den sozio-kulturellen Erfahrungen und traditionell-religiosen Erkenntnissen dieser Missionare. Das letzte Kapitel enthalt eine Bewertung der Missionsarbeit und beleuchtet sie auf den Hintergrund der gegenwartigen missionstheologischen Diskussion. Besonder in diesem Kapitel wird noch einmal deutlich wie ich Inkulturation verstanden habe.
Missiology
D.Th. (Missiology)

The study sought to investigate how the symbiotic relationship between amaXhosa and amaNdebele impacted on IsiXhosa language and amaXhosa culture in Mbembesi area in Zimbabwe. The study was conducted where two ethnic groups of amaXhosa and amaNdebele coexist. Language policies in the past have disadvantaged amaXhosa by treating the language as a minority language which led to its marginalisation at school and in public life. Dynamic Social Impact Theory was used to explain the concept of the evolution of language. Language contact, language change, and bilingualism are the main terms that were discussed in relation to what happened to the two languages of study. The case study was descriptive in nature. The participants were purposefully selected according to what the researcher desired to achieve. The data were collected through interviews with heads of schools in Mbembesi, teachers, elders and youths of the community. Document analysis was also employed when the Indigenous Languages syllabus and teachers’ schemes were observed. The pupils were given a topic on which to write a short composition in IsiXhosa and IsiNdebele to ascertain if indeed IsiNdebele had impacted on IsiXhosa. A comparison between IsiXhosa of Mbembesi and that of South Africa was made as a way of verifying if there has been a change from the original IsiXhosa that is spoken in South Africa. The two ethnic groups’ cultural activities were also studied as a way of investigating the level of impact in their way of life. After administering the research instruments, the findings revealed that there is a level of impact on IsiXhosa language and amaXhosa culture through their contact with amaNdebele. The terminology in the two languages has overlapped as well as their cultural lives. The Zimbabwean 2013 Constitution has tried to raise the status of IsiXhosa by making it officially recognised but it seems to be still functioning at community level as before. IsiXhosa is still not learned at school although it was introduced in 2013 in the two pilot schools but which discontinued in 2016 reverting to IsiNdebele citing lack of teaching and learning materials. The recommendations from the study include: that the teachers should be trained in IsiXhosa at institutions of higher learning; that amaXhosa educated personnel should spear-head the writing of teaching and learning materials and that the language should be used in public life so that its speakers maintain their identity.
Linguistics and Modern Languages
Ph. D. (Languages, Linguistics and Literature)